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1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

Simon Wartanian | 34,840 views | 73,377 words | 6:24:05 hours | 06 March 2015 19:29

...udio Resources

Paul Martin. 24 Sermons on The Christian Sabbath.
- This is essentially where the content of the book came from.
Joseph Pipa:
- The Blessed Day Of Worship (2009)
- The Lord’s Day & Communion with God (2002)
Alistar Begg. Sermon series on the Sabbath
Jeff Smith. 18 Lectures on the Commandments and the Christian Sabbath.
Calvin Walden. Remember The Sabbath Day series
Richard Barcellos
- Four sermons on The Creator’s Sabbath
Martin Nish. Three sermons on the Sabbath in Creation, OT, NT.

Video Resources

Joseph Pipa’s The Lord’s Day sermons. 2015 Church Conference.
- Can also be found as audio.
John Piper. Is There A “Lord’s Day”?
Mark Fitzpatrick - Study: Are Christians supposed to keep the Sabbath?

The Institution of the Sabbath

We will deal here with the fact that the Sabbath was instituted on the seventh day of creation as a day of rest for man. It was not something newly introduced on Mt. Sinai, but it is as old as the Creation. If it could be demonstrated that the Sabbath was not instituted at Sinai, but at the Creation, then arguments used against the Sabbath in connection with the passing away of the Mosaic Covenant are useless, since then the Sabbath would transcend the Mosaic Covenant and is not a unique and new part of it. Joseph A. Pipa writes:

Along with work (Gen 1:28; 2:15) and marriage (Gen 2:18-25), God instituted the Sabbath to govern the lives of all mankind. Just as the ordinances of work and marriage are permanent, so is the ordinance of the Sabbath.^[41]

Let’s see if this statement is true and biblical. Our discussion of the Sabbath as a creation ordinance, a blessing and a commandment given to man at Creation will center around three texts: Genesis 2:1-3; Exodus 20:8-11 and Mark 2:27-28.

Genesis 2

Gen. 2:1-3 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. 3 So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.

God, the Sovereign Lord and Creator, after finishing His work of creation took a rest. This rest was not needed because He was tired, for God does not get tired (e.g. Isa. 40:28). But this rest consisted in enjoying His “very good” creation, which He had made. Joseph Pipa observes, “By resting on the Sabbath, God reflected on the beauty and glory of His completed work, taking joy in it.”^[42] God didn’t need the rest because He was tired, rather His rest consisted in joy and delight. This at the outset shows us that our Sabbath rest does not consist merely in physical rest because of weariness, but rather upon meditating on the work and things of God. Furthermore, what was the purpose of God in creating in six days? Was there just too much to do so that He needed some time? Obviously not. “For he spoke, and it came to be; he commanded, and it stood firm” (Ps. 33:9). Rather, as many, including Archibald Alexander, observe, in doing this God was “thus setting an example to his creature man; for He not only rested on the seventh day, but sanctified it; that is, set it apart to a holy use — to be employed, not in bodily labour or converse with the world, but in the contemplation of the works and attributes of God, and in holding delightful Communion with his Maker.”^[43]

Although, the noun “Sabbath” is not present Genesis 2...

Welcome To The Staunch Calvinist

Simon Wartanian | 14,393 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

...istian Sabbath)

Of Lawful Oaths And Vows

Of The Civil Magistrate

Of Marriage

Of The Church

Of the Communion of Saints

Of Baptism And The Lord’s Supper

Of Baptism

Of The Lord’s Supper

Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)

Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

...

1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 32,245 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism

...or is God ever said to glorify his people in this way; and the apostle is speaking of the saints in general, and not of particular ones: if this was the sense, none would be predestinated, called, and justified, but such who have the extraordinary gifts of the Spirit; and none would have the extraordinary gifts of the Spirit, but such persons; whereas many have had these, and yet no interest in the grace of God, and everlasting happiness: but eternal glory is here meant, which is what the apostle had been speaking of in the context; is what the elect are predestinated and called unto; and which their justification gives them a right and title to; and will consist in a likeness to Christ, in Communion with him, in an everlasting vision of him, and in a freedom from all that is evil, and in an enjoyment of all that is good; and so the great end of predestinating grace will be answered in them mentioned in the foregoing verse: now this glorification may be said to be already done, with respect to that part of God’s elect, who are in heaven, inheriting the promises; and is in some sense true also of that part of them which is on earth, who are called and justified; being made glorious within by the grace of Christ, and arrayed and adorned with the glorious robe of his righteousness; by the one they have a meetness, and by the other a right to eternal glory; of which this grace they have received is the beginning, pledge, and earnest: besides, they are already glorified in Christ, their head and representative, and in the view of God, and with respect to the certainty of it, it being prepared and made ready for them, is in the hands of Christ for them, and is insured to their faith and hope. It is an observation of a Jewish writer {n},

“that a thing שנגזר להיות, “which is decreed to be”, is spoken of in the past tense:”

this is the Scripture style concerning things decreed, and such is the glorification of all God’s elect.^[2]

Concluding The Golden Chain

All who were foreknown, are predestined, called, justified and glorified. This is sure, because God has determined in Himself to save them, and no one and nothing can stop or frustrate the purpose of God, even a pagan king knew that (Dan. 4:34-35). Let us never fail to read the verses that follow the Golden Chain, because the promises of God’s love and faithfulness to His elect continue to go on in the passage. It is for those (“us all”) that God did not spare His only Son (Rom. 8:32). It is for them specifically that He gave His beloved Son, and it is for them that the Son intercedes and pleads before the throne of God above. It is indeed because of this indestructible love of God that we must never lose hope in dark times. He loves the elect as He loves His Son (John 17:23), and nothing can stand in our way if God is for us. Romans 8:31, which is often cited in times of distress and persecution, must never be divorced from the foregoing Golden Chain, which contains the basis of this confidence in God. Nothing can stand in the way of God’s chosen people who are directly called “God’s elect.” It is because of this firm foundation upon God’s promises and the Golden Chain by which God has determined to save His people. We, again and again, go back to John 6:37-40. There is nothing created that can stand against God’s elect because God is on our side. There is no condemnation and there is no separation from the love of God which is in Christ! God saves all His own—from eternity past ...

1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary

Simon Wartanian | 18,149 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship

...e chapter 3 (God’s Decree), chapter 5 (Divine Providence) and chapter 9 (Free Will).

§2 Our first parents, by this sin, fell from their original righteousness

Our first parents, by this sin, fell from their original righteousness and Communion with God, and we in them whereby death came upon all: 1 all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body. 2
1. Gen. 3:22-24; Rom. 5:12ff; 1 Cor. 15:22-22; Ps. 51:4-5; 58:3; Eph. 2:1-3; Gen. 8:21; Prov. 22:15
2. Gen. 2:17; Eph. 2:1; Titus 1:15; Gen. 6:5; Ps. 17:9; Rom. 3:10-18; 1:21; Eph. 4:17-19; John 5:40; Rom. 8:7

Our first parents, by transgressing this command of God, fell from their original righteousness and Communion with God (Rom 3:23; 5:12-14). The relationship between man and God was damaged and has never been the same since then. Thanks to their sin and transgression, death, the punishment for transgressing the command (Gen. 2:16-17), came upon all their descendants. Adam was the federal head of all mankind (paragraph 3). What he did counted for all of us. Therefore, all of us became dead in sin, and wholly defiled in all our faculties and parts (Gen. 6:5; 8:21; Jer. 17:9; Rom. 3:10-18). No part or faculty of man was unaffected or untouched by sin. Our whole being became sinful because of the Fall.

The Confession here begins to define the classic doctrine of Original Sin. We, in some mysterious way, were present with and in Adam. Adam was chosen by God to represent us all in the Garden. If he had passed the probation, all his posterity would have been counted as righteous and would have remained in that state. But because he failed, all his natural posterity fell in him and with him. Thereby even the cutest baby is born with a sinful nature and is dead in sin. This is best seen in Paul’s treatment of Federal Headship in Romans 5:

Rom. 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—

Rom. 5:18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.

Sin entered into the world through the disobedience of one man, Adam. Through sin, the punishment of sin also entered into the world—death. In Adam, all sinned and thereby also came under the punishment of death. The “all sinned” in Romans 5:12c is not personal sin, but the sin of the representative, Adam. We all sinned because he sinned. His sin and trespass did not only lead to our death, but also to our judgment and condemnation. His sin brought both physical and spiritual death; natural and eternal death.

When sin entered into the world, separation came between man and God. Separation from all good, physical and spiritual death also, the second death, the death of all eternity and torment in Hell. Sin creates separation between the Creator and creature. The sin that is in us causes Him to grief and be angry with us and make His wrath abide on us (Gen. 6:5-6; John 3:36).

Isa. 59:2 but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.

§3 Original Sin and Federal Headship

They being the root, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now concei...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,159 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness

...is is so that we would practice all true holiness, without which no man shall see the Lord (Heb. 12:14). The Lord grants us holiness and calls us to holiness so that we would see Him.

United, Called and Regenerated

I refer the interested reader to the previous chapters where we dealt with these things. I lightly touched upon our union with Christ in chapter 8 paragraph 5 (see chapter 27, paragraph 1 for more detail). We dealt with the effectual call or Irresistible Grace in chapter 10 and Regeneration and Justification were dealt with in chapter 11.

Sanctification

The answer to question 35 “What is sanctification?” of the Westminster Shorter Catechism is as follows:

Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.^[2]

Having this definition, we can say that sanctification is a work of renewal and enablement. This enablement is twofold: to die unto sin and to live unto righteousness. It is a work of life and death by God. But before we dive into sanctification and its effect, we must first note that “to sanctify” something is to “make it holy”.

Holiness

Sanctification has to do with making or declaring holy. Holiness essentially has to do with “otherness” or setting apart. This idea is conveyed in the Old Testament by the use of words like:

consecrate (e.g. firstborn [Ex. 13:2]; the people of Israel [Ex. 19:10; Josh. 3:5; 7:13], the priests [Ex. 19:10, 22; 28:3]; Mt. Sinai [Ex. 19:23]; gifts [Ex. 28:38]; offering [Ex. 29:27]; Passover lamb [2 Chron. 30:17]; altar [Ex. 29:36, 27, 44]; the tent of meeting and all its items [Ex. 30:26-29]; the temple [2 Chron. 29:5]; a fast [Joel 1:14; 2:15]),
set apart (e.g. Israel and the godly [Gen. 49:26; Deut. 10:8; Ps. 4:3]; priests [Num. 16:9]; musicians [1 Chron. 25:1]; land [Ex. 8:22]; newborn of man and beast [Ex. 13:12]; animals [Lev. 20:25]; cities [Deut. 4:41; Josh. 16:9]),
separate (e.g. Israel [Lev. 15:31; 20:24, 26]; priests [Num. 8:14; 1 Chron. 23:13]; animals [Lev. 20:25]; Nazarite [Num. 6:2, 3, 12]; a portion of the temple [Ezek. 48:21-22]).

While our initial idea may be that of making people holy or setting people apart, the usage of these words is very wide, ranging from people to things. If we consider the usage of the word “holy” then this would encompass these things above and even more. The basic idea conveyed from these passages is that a thing or a person is separated from a common purpose and given another purpose and it or they belong to another, e.g. God. William D. Mounce explains the concept of holiness and the Hebrew word used in the Old Testament:

Generally, qados [which is used 117 times] is translated as “holy,” “holy one,” or “saint.” It describes that which is by nature sacred or that which has been admitted to the sphere of the sacred by divine rite. It describes, therefore, that which is distinct or separate from the common or profane.^[3]

All over the Bible, God is said to be holy. He Himself provides the standard which our holiness or the holiness of things are measured against. He is said to be “Holy, holy, holy” (Isa. 6:3; Rev. 4:8). It is the only attribute of God that is raised to the third repetition. It is not an attribute among many others. Rather, it is the attribute that encompasses all others. His love is holy; His justice is holy; His grace is holy; His wrath is holy and so forth. Holine...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 26,493 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

..., whose election must be ratified. He does not then, without reason declare, that where the calling of God is effectual, perseverance would be certain. He, in short, means that they who fall away had never been thoroughly imbued with the knowledge of Christ, but had only a light and a transient taste of it.^[7]

And the great Baptist commentator John Gill says the following:

but they were not of us: they were of the church, and of the same mind with it, at least in profession, antecedent to their going out; for had they not been in Communion with the church, they could not be properly said to go out of it; and if they had not been of the same mind and faith in profession, they could not be said to depart from it; but they were not truly regenerated by the grace of God, and so apparently were not of the number, of God’s elect: notwithstanding their profession and Communion with the church, they were of the world, and not of God; they were not true believers; they had not that anointing which abides, and from which persons are truly denominated Christians, or anointed ones:

for if they had been of us, they would [no doubt] have continued with us; in the doctrine of the apostles, and in the fellowship of the church, as true believers do: if their hearts had been right with God, they would have remained steadfast to him, his Gospel, truths, and ordinances, and faithful with his saints; for such who are truly regenerate are born of an incorruptible seed, and those that have received the anointing which makes them truly Christians, that abides, as does every true grace, faith, hope, and love; and such who are truly God’s elect cannot possibly fall into such errors and heresies as these did, and be finally deceived, as they were:

but [they went out]; “they went out from us”, so the Syriac version reads;

that they might be made manifest that they were not all of us; the word “all” is left out in the Syriac version. The defection and apostasy of these persons were permitted by God, that it might appear they had never received the grace of God in truth; and their going out was in such a manner, that it was a certain argument that they were not of the elect; since they became antichrists, denied the deity or sonship of Christ, or that he was come in the flesh, or that he was the Christ, and therefore are said to be of the world, and not of God, 1Jo 2:22, so that this passage furnishes out no argument against the saints’ perseverance, which is confirmed in 1Jo 2:20.^[8]

Therefore, I seek to read all the apostasy passages with this in mind, namely, that it is possible for people to be deceived by the false piety of others, thinking that they’re Christian, but they (false believers) in time will demonstrate that, in fact, they are not Christian and are false brethren.

Difficult Passages

With all this in mind that we have discussed concerning the impossibility of apostasy for the elect, the warning passages not being conclusive and those who were not of us from the beginning, now we are in a position to be able to look at these passages which some claim do, in fact, teach true believers can fall away.

Romans 14:15 and 1 Corinthians 8:11 – Destroy the one for whom Christ died

Rom. 14:15 For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died.

1 Cor. 8:11 And so by your knowledge this weak person is destroyed, the brother for whom Christ died.
...

1689 Baptist Confession Chapter 1: Of the Holy Scriptures - Commentary

Simon Wartanian | 28,187 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 1 Holy Scriptures Bible Canon Inspiration Authority Inerrancy Infallibility Apocrypha Old Testament New Testament Canon Sufficiency Sola Scriptura

...ate,
was crucified, dead, and buried;

He descended into hell.^[51]

The third day He arose again from the dead;

He ascended into heaven,
and sitteth on the right hand of God the Father Almighty;
from thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost;
    the holy catholic church;^[52]
    the Communion of saints;
    the forgiveness of sins;
    the resurrection of the body;
    and the life everlasting.

Amen.

§8 The Hebrew and Greek immediately inspired by God

The Old Testament in Hebrew (which was the native language of the people of God of old), 1 and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentic; 2 so as in all controversies of religion, the church is finally to appeal to them. 3 But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, 4 therefore they are to be translated into the vulgar language of every nation unto which they come, 5 that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope. 6
1. Rom. 3:2
2. Matt. 5:18
3. Isa. 8:20; Acts 15:15; 2 Tim. 3:16-17; John 10:34-36
4. Deut. 17:18-20; Prov. 2:1-5; 8:34; John 5:39, 46
5. 1 Cor. 14:6, 9, 11, 12, 24, 28
6. Rom. 15:4; Col 3:16

The Old Testament in Hebrew (with some small parts in Aramaic) and the New Testament in Greek, those two were immediately inspired by God and then by His care and providence kept pure in all ages. Notice that the inspiration of God has to do with the original languages and manuscripts and not translations. Furthermore, what God inspired and commanded to be written, He then kept pure and preserved and are therefore authentic. Seeing that the Old Testament, mainly containing the Old Covenant, was limited to the Israelites its language was, therefore, Hebrew since that was the native language of the people of God of old. But with the New Testament and Covenant where this ethnic limitation is removed and whereby the gospel is to go to all nations, the New Testament was written in Greek, which at the time of the writing of the New Testament was most generally known to the nations. Therefore, thanks to all these truths, in whatever controversy, the church is finally to appeal to them. Meaning, the church is to appeal to the Bible in the original languages, for that was immediately and directly inspired by God, with every iota and dot.

Then comes the necessity of translating the Bible in the languages of the people since these original tongues are not known to all the people of God. We cannot force them to learn the original languages to hear the words of God and as the people of God, they have a right to hear and read the Holy Scriptures. Not only do they have a right, but they are furthermore commanded to read and search them (John 5:39, 46). Therefore, they are to be translated according to the languages of the nations in which the gospel comes. This is so that God may be worshiped in an acceptable manner, His people knowing His Word and what He desires in worship. Furthermore, this is also so that the Holy Scriptures may give us patience and comfort and thereby that we may have hope (Rom. 15:...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary

Simon Wartanian | 13,591 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven

...saved in the first place, rather than realize that we all are sinners and we need to renew our repentance before God and go to Him and beg for cleansing in Christ’s blood and forgiveness (see chapter 15). We sometimes wonder how long God can tolerate us, we are amazed at how wicked we sometimes can be, yet the Lord does not smite us in His righteous wrath.

Some get their assurance “shaken, diminished and intermitted” because they neglect the means of grace by which we come to know our assurance, for example, Bible reading and Communion with God in prayer. They get a season in their life where they are not that interested (anymore) in the things of God, yet because they’re true believers, they will not fall away from the faith and apostatize (see chapter 17), but rather will come again to repentance and seek God earnestly. They cannot go on sinning, because God’s Seed is in them which makes it impossible for the born-again believer to live a life of continual sin (see comments on 1 John 3:9 here). Even in our low times, God will not forsake us, even if we forsake Him. He is always on our side even if we think or feel that He is not and therefore He will not leave us in our sin, but rather lead us back to Him as the Good Shepherd that He is for the straying sheep.

Lord, lead us to test ourselves in light of Your Word and in light of Your work in us and for us in Jesus Christ our precious Lord and Savior. Lord, we are grateful for this blessed assurance that is ours in Jesus Christ. Thank You, Father, Son, and Holy Spirit. Glory to the Triune! SDG.

I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.

(1 John 5:13)

Footnotes

^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). pp. 279-280.
a, b John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.
^ John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.
^ Matthew Poole. English Annotations on the Holy Bible. Taken from the TheWord Bible Software. In loc.
^ Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.
^ William D. Mounce. Mounce’s Complete Expository Dictionary of Old and New Testament Words. (Zondervan, 2006). p. 1106, number 1010.
^ Ibid., pp. 1106-1107, number 1011.

...

1689 Baptist Confession Chapter 28: Of Baptism and the Lord's Supper - Commentary

Simon Wartanian | 12,305 views | 1,873 words | 0:09:53 hours | 06 March 2015 23:11

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 28 Sacraments Ordinances Baptism Lord's Supper

... more new disciples, therefore, that is the time when baptism will cease.

The importance of this chapter is seen at the backdrop of the sevenfold sacraments of the Roman Catholic Church.

The Sacrament of Baptism
- It removes the guilt and effects of Original Sin and incorporates the baptized into the Church, the Mystical Body of Christ on earth.
The Sacrament of Confirmation
- ...it was administered immediately after the Sacrament of Baptism. Confirmation perfects our baptism and brings us the graces of the Holy Spirit that were granted to the Apostles on Pentecost Sunday.
The Sacrament of Holy Communion
- This sacrament is the source of great graces that sanctify us and help us grow in the likeness of Jesus Christ.
The Sacrament of Confession
- In reconciling us to God, it is a great source of grace...
The Sacrament of Marriage
- It reflects the union of Jesus Christ and His Church.
The Sacrament of Holy Orders
- The Sacrament of Holy Orders is the continuation of Christ’s priesthood, which He bestowed upon His Apostles. There are three levels to this sacrament: the episcopate, the priesthood, and the diaconate.
The Sacrament of the Anointing of the Sick
- Traditionally referred to as Extreme Unction or Last Rites, the Sacrament of the Anointing of the Sick is administered both to the dying and to those who are gravely ill or are about to undergo a serious operation, for the recovery of their health and for spiritual strength.^[3]

Instead of merely two, the Roman Catholic Church has declared as sacraments five more things. The sacraments, according to Roman Catholic theology, in themselves administer grace. While on the other hand, Reformed theology says that the sacraments/ordinances do not in themselves administer grace, but must be joined with faith for them to be effective. According to the Roman system, “Instead of being the external manifestation of a preceding union with Christ, they are the physical means of constituting and maintaining this union.”^[2]

§2 To Be Administered By Those Only Who Are Qualified

These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. 1
1. Matt. 24:45-51; 28:19-20; Luke 12:41-44; 1 Cor. 4:1; Titus 1:5-7

The holy appointments or ordinances are to be administered by those only who are qualified and called to this task, according to the commission of Christ.

Now here there is a little difficulty. Who are the persons qualified to do these things? In a local church, those persons would be the elders. But, does this exclude any regular member in administering the ordinances or helping in the administration thereof? I do not see any biblical command that only the elders may do these things, nor any prohibition against regular members helping. Obviously, within the local gathering of God’s people, the elders would undertake to administer the Lord’s Supper and Baptism. They may, perhaps, ask the help of some brothers or sisters for the Lord’s Supper, for example, to pray for the bread and wine and distribute the elements. I do not see why that would not be permissible. Obviously, having the elders administer the ordinances is much better, as they are the ones who are in the position to lead the church and are known as the church leaders. Therefore, having them baptize a person or administer the Lord’s Supper, is much more authoritative than a regular member. Ph...

1689 Baptist Confession Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead - Commentary

Simon Wartanian | 28,453 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...d takes them in their death to Himself. (2) Paul says that it is better for him to die because dying is gain, why? Because in dying we will go to the place where the Lord Christ is (Phil. 1:21-23). To depart and to die is to be with Christ, which is better. (3) To another church, he writes that as long as we live in the body, we are away from the Lord. His greater desire is to be “away from the body and at home with the Lord” (2 Cor. 5:8). As long as we live our lives here, we are with the Lord and the Lord is with us, but it is not the same as being “at home with the Lord.” Then we will see Him face to face and have close and direct Communion with Him. (4) The Author of Hebrews says that Christians join in worship with those in heaven, which includes “the spirits of the righteous made perfect” (Heb. 12:22-23). In heaven, they reach sinless perfection, yet they still await the resurrection of their body. Notice that these are said to be the “spirits of the righteous”, the Author is not speaking of a bodily resurrection, for that is after the Intermediate State is over and Christ has come back. (5) John describes the martyrs of the Lord Christ who were waiting until God’s judgment would come upon the wicked who persecuted them. They are described as “the souls of those who had been slain” (Rev. 6:9). They were living in the presence of God, they were neither inactive nor in a state of soul sleep. These passages teach us that there is a better state of existence awaiting Christians after they die.

The Souls Of The Wicked In Hades

Sheol

The Old Testament does not directly say that much about the place of punishment, but this does not mean that it is entirely silent. There is an interesting discussion concerning the concept of Sheol in the Old Testament. The word Sheol is translated with hell, grave, and pit in the KJV. Strictly speaking, hell (Gehenna) does not yet exist. Hell is the place of final torment in body and soul. It is popular to speak of the wicked now going to hell, yet, strictly speaking, they go down to Hades, not Hell. Hell is the place of final punishment after the resurrection and final judgment. Both the righteous and the wicked are said to go to Sheol (Gen. 37:35; Num. 16:30; 2Sam. 1:23; Ps. 49:15,16; 88:3; 89:48; Eccl. 9:10; Isa. 5:14; Hos. 13:14) and that’s why in our modern versions (e.g., the ESV) it is never rendered with “hell”, but either transliterated or rendered with grave. Sheol has two significations: the place of punishment for the wicked and the grave. Dr. Sam Waldron writes, based on several uses of the word Sheol in the Bible (Gen. 37:35; 42:38; 44:29-31; Num 16:30, 33; Deut. 32:22; 1 Sam. 2:6), that “Sheol, whatever more specific meaning it may take on, is that which is below. It is the place below.”^[6] This means that it is opposed to that which is above, heaven as it is sometimes contrasted with heaven (Job 11:8; Ps. 139:8; Amos 9:2).

It is not my desire to go into a long discussion on the interpretation of Sheol-Hades. No view on it is unanimous. The word Sheol generally refers to the grave or place of punishment for the wicked. The word is in many cases context-bound, and not a single definition can fit all of its uses. We’ve noted above that the souls of the righteous, even in the Old Testament, went directly into the presence of God. Therefore, when even the righteous are said to go to Sheol this does not have the connotation of them being in torment, obviously. In these cases, it seems ...